40. We can see that the Lord is called the Holy One of Israel from the following passages.

The angel said to Mary, “The Holy One that is born from you will be called the Son of God.” (Luke 1:35)

I saw in visions, and behold, a Watcher, a Holy One, coming down from heaven. (Daniel 4:13, 23)

God will come from Teman and the Holy One from Mount Paran. (Habakkuk 3:3)

[Thus says Jehovah, the Holy One of Israel, and Israel’s Maker.] (Isaiah 45:11)

Thus says Jehovah, the Redeemer of Israel, Israel’s Holy One. (Isaiah 49:7)

I am Jehovah your God, the Holy One of Israel, your Savior. (Isaiah 43:1, 3)

As for our Redeemer, Jehovah Sabaoth is his name, the Holy One of Israel. (Isaiah 47:4)

Thus says Jehovah your Redeemer, the Holy One of Israel. (Isaiah 43:14; 48:17)

Jehovah Sabaoth is his name, and your Redeemer, the Holy One of Israel. (Isaiah 54:5)

They tested God and the Holy One of Israel. (Psalms 78:41)

They have abandoned Jehovah and have angered the Holy One of Israel. (Isaiah 1:4)

They said, “Make the Holy One of Israel cease from our presence.” Therefore thus said the Holy One of Israel... (Isaiah 30:11-12)

... those who say, “Let him hasten his work so that we may see; let the counsel of the Holy One of Israel draw near and arrive.” (Isaiah 5:19)

On that day they will rely on Jehovah, the Holy One of Israel, in truth. (Isaiah 10:20)

Shout and rejoice, daughter of Zion, because the Holy One of Israel is great in your midst. (Isaiah 12:6)

The God of Israel has said, “On that day people will look back to their Maker, and their eyes will look toward the Holy One of Israel.” (Isaiah 17:7)

The meek will increase their joy in Jehovah, and the poor of the people will rejoice in the Holy One of Israel. (Isaiah 29:19; 41:16)

Nations will run to you because of Jehovah your God and because of the Holy One of Israel. (Isaiah 55:5)

The islands will trust in me to bring your children from afar for the name of Jehovah Sabaoth and the Holy One of Israel. (Isaiah 60:9)

Their land is full of sin against the Holy One of Israel. (Jeremiah 51:5)

There are many other instances elsewhere.

The Holy One of Israel means the Lord in his divine human nature, since the angel Gabriel said to Mary, “The Holy One that is born from you will be called the Son of God” (Luke 1:35). As for Jehovah and the Holy One of Israel being one and the same even though they are given different names, this is quite clear from the passages just cited where it says that Jehovah is the Holy One of Israel.

4205. 'That I will not pass beyond this heap to you, and that you will not pass beyond this heap and this pillar to me, to do harm' means the limit which determines how much can flow in from good. This is clear from the meaning of 'passing beyond' here as flowing in; from the meaning of 'a heap' as good, dealt with in 4192; and from the meaning of 'a pillar' as truth, dealt with in 3727, 3728, 4090. It is also clear from the fact that those two objects - a heap and a pillar - stood as a sign or else as a witness, though in this instance they were a sign indicating a limit. Now because a joining together is the subject, there flows from the train of thought the idea - in the internal sense - of a limit determining how much can flow in from good. It has been stated above that the joining together is effected by means of good, and that the inflow of good is determined by the way it is received. But the reception of good depends entirely on truths, truths being the objects into which good flows. For good is the active force and truth the recipient, and therefore all truths are recipient vessels, 4166. And as truths are the vessels into which good flows, truths set the limit to the inflow of good. This is what is meant here by a limit determining how much can flow in from good.

[2] The implications of this are briefly as follows: The truths that a person knows, no matter what kind they may be, enter his memory by means of affection, that is, of some delight that accompanies his love. Without affection or delight accompanying his love nothing is able to enter a person, for it is in these that his life consists. The things which have entered in are reintroduced when a similar delight returns, together with many other things which have allied or joined themselves to them. And in a similar way when the same truth is reintroduced by the individual himself or by somebody else, the affection or delight that accompanied his love when it entered is likewise stimulated, for having been joined together they adhere to one another. From this one may see what the situation is with the affection for truth. Truth which has entered in together with an affection for good is reintroduced when a similar affection returns, as is affection when a similar truth does so. From this it is also evident that no truth together with genuine affection can possibly be implanted and take root interiorly unless the person is governed by good. For a genuine affection for truth has its origins in good, and good stems from love to the Lord and charity towards the neighbour. This good flows in from the Lord, but does not become fixed within anything apart from truths, for truths receive good as a guest since the two are congenial. From this it is in addition evident that the nature of the truths determines the way in which the good is received. The truths known to gentiles who have led charitable lives with one another are such that in them also good flowing in from the Lord is able to be received as a guest. But so long as they are living in the world their situation is not the same as that with Christians who have truths from the Word and lead spiritually charitable lives based on those truths, see 2589-2604.